Category Archives: Yoruba Culture

Owó orí ìyàwó – “Bíbí ire kò ṣe fi owó ra”: Bride Price – “Good pedigree cannot be bought with money”

OWO NAIRA

Bi ọkọ ìyàwó bà ti lówó tó ni ó ti lè fi owó si inú àpò ìwé fún owó orí àti àwọn owó ẹbi yókù. Ni ayé òde òní, owó fún àpò ìwé méjìlá wọnyi lè bẹ̀rẹ̀ lati Aadọta Naira, ẹbí dẹ̀ lè din àpò ìwé kù lai ṣi àpò ìwé tàbi ka owó inú rẹ̀.

Òwe Yorùbá ni “Bíbí ire kò ṣe fi owó rà”. Ìyàwó ìbílẹ̀ ki ṣe iṣẹ́ ọkọ-ìyàwó nikan, bi ẹbí ìyàwó bá wo àwọn ènìà pàtàkì lẹhin ọkọ, inú wọn a dùn ju owó lọ, nitori wọn a mọ̀ wípé ilé tó dára ni ọmọ wọn nlọ. Ọpọlọpọ ẹbí ki gba owó orí mọ, wọn a fún ẹbí ọkọ padà ni àpò ìwé owó orí pẹ̀lú ìkìlọ̀ wípé “ọmọ wọn ki ṣe tita, ṣùgbọ́n ki ọkọ àti ẹbi rẹ tọju ọmọ wọn”. Ẹ ṣe àyẹ̀wò àwọn ohun ti àpò ìwé owó wọnyi wà fún ni ojú ìwé yi.

ENGLISH LANGUAGE

The amount in the envelopes for bride price and other family envelopes are often depend on the purse of the groom. In this modern time, the amount in each of the twelve (12) envelopes can start from Fifty (50) Naira. The bride’s family can also use discretion to reduce the number of envelopes or not count the amount in the envelopes to assist the Groom.

According to Yoruba proverb, “Good pedigree cannot be bought with money”. Traditional marriage ceremony is not the responsibility of the groom alone, if the bride’s family observe that the groom has good family support, he will be more honoured than preference for money. Many families are no longer collecting “Bride Price”, hence the symbolic envelopes containing the “Bride Price” is returned with a caution that “their daughter is not for sale, but the groom and his family should take good care”. Look through the list of envelopes and the purpose for which the envelope is used.

ÀPÒ OWÓ ÌYÀWÓ – BRIDAL MONEY ENVELOPES
Yorùbá	English	Iye Owó	Amount Naira	Iye ti agbára ká	Flexible Amount
Owó Ìkanlẹ̀kùn	Knocking on the door money	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Irinna	Transportation money	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Iwọlé	Entry money	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ìyá gbọ́	Money for mother-in-law’s information	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Bàbá gbọ́	Money for father-in-law’s information	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ìyàwó Ilé	Money for the Bridal family wives	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ọmọkunrin Ilé	Money for Bridal family male youths	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ọmọbririn Ilé	Money for Bridal family female youths	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ijoko Àgbà	Money for the Bridal family elders’ sitting	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ìṣígbá	Money for opening the Bridal Bride Price Dish	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ìṣíjú Ìyàwó	Money for opening the Bridal Bridal veil cover	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Orí	Bride Price	Ẹgbẹ̀rún Naira	N1,000.00	Ẹbí ìyàwó a ma dapadà	It is often returned

Originally posted 2015-03-13 10:15:11. Republished by Blog Post Promoter

Ẹ káàbọ̀ si ọdún Ẹgbàálémẹ́tàdínlógún – Welcome to 2017

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Originally posted 2016-12-31 23:30:32. Republished by Blog Post Promoter

“Ìwà bi Ọlọrun pẹ̀lú Ìtẹ́lọ́rùn, Èrè nla ni” – “Godliness with Contentment, is great Gain”

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Ìtẹ́lọ́rùn – Contentment. Courtesy: @theyorubablog

Bi kò bá si ìtẹ́lọ́rùn, kò si ohun ti èniyàn ni ti ó tó. À i ni ìtẹ́lọ́rùn ló nfa iwà burúkú bi, olè̀ jijà, àgbèrè, ojúkòkòrò, irà-kurà, ijẹ-kújẹ, ìpànìyàn, gbi gbé oògùn olóró àti àwọn àlébù yoku. Kò si owó ti ẹni ti kò ni ìtẹ́lọ́rùn lè ni, ki ó tó.

Yorùbá ni “Isà òkú ki i yó”, bẹ́ ẹ̀ ló ri fún a lai ni ìtẹ́lọ́rùn, nitori ojoojúmọ́ ni ohun tuntun njade, pàtàki ni ayé oriṣiriṣi ẹ̀rọ igbàlódé àti ẹ̀rọ ayélujára yi. Fún àpẹrẹ, oriṣiriṣi ọkọ̀ ayọ́kẹ́lẹ́ ló wà, ti wọn nṣe jade ni ọdọdún, àti ẹ̀rọ ìbánisọ̀rọ̀ igbàlódé owó iyebiye. Pẹ̀lú ìṣẹ́ ti ó pọ̀ ni ilẹ̀ Aláwọ̀-dúdú, ọkọ̀ ilẹ́ kò tó fún ọ̀pọ̀lọpọ̀ Òṣèlú àti Olóri-Ìjọ mọ, ọkọ̀-òfúrufú bi ó ti wọ́n tó, ni wọn nkó jọ. Nitori eyi, kò si owó ti ó lè tó fún ẹni ti ó bá fẹ́ràn ohun ayé.

Ẹ̀kọ nla ni lati kọ́ ọmọ ni ìtẹ́lọ́rùn lati kékeré. Ẹni ti ó bá ni ìtẹ́lọ́rùn, ló ni ohun gbogbo, nitori ko ni wo aago aláago ṣiṣẹ́, á lè lo ohun ti ó bá ni pẹ̀lú ìtẹ́lọ́rùn.

Pẹ̀lú ìtẹ́lọ́rùn, “Ohun ti kò tó loni mbọ̀ wá ṣẹ́kù ni ọ̀la” bi èniyàn bá lè farabalẹ̀.

ENGLISH TRANSLATION

If there is no contentment, nothing can ever be enough. Lack of contentment is the root cause of many character disorders, such as stealing, adultery, greed, compulsive shopping, gluttony, killings, drug peddling and other vices. No amount of money is ever enough for someone who lacks contentment. Continue reading →

Originally posted 2015-05-22 16:00:00. Republished by Blog Post Promoter

Kòró/Kòrọ́nà – Ogun ti a kò rí: Coronavirus – the invisible war

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Kòró/Kòrọ́nà – Ogun ti a kò rí: Coronavirus – the invisible war

Àjàkálẹ̀ àrùn ma ńṣẹlẹ̀ láti ìgbà-dé-ìgbà. Ni igba kan ri, àjàkálẹ̀ àrùn bi Ṣọ̀pọ̀ná/Olóde, Ikọ́-ife, Onígbáméjì àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, ló kári ayé. Ni ọdún kẹtàlélógòji sẹhin, Ìkójọ Ètò-Ìlera Àgbáyé (WHO) ṣe ikéde òpin àrùn Ṣọ̀pọ̀ná/Olóde. Ọ̀pọ̀lọpọ̀ àwọn àjàkálẹ̀ àrùn àgbáyé yi, kò jà ju ọdún kan lọ, nigbati àwọn àjàkálẹ̀ àrùn àgbáyé miràn ṣi wa titi di àsikò yi. Àrùn Ikọ́-ife kò ti tán pátápátá ni àgbáyé nigbati àrùn Onígbá-meji ti kásẹ̀ ni Òkè-Òkun ṣùgbọ́n kò ti kásè kúrò ni àwọn orilẹ̀-èdè miràn.

Ni igbà ogun àgbáyé, wọn kò ṣe òfin onílé-gbélé. Ẹni ti àjàkálẹ̀ àrùn bi Ṣọ̀pọ̀ná/Olóde tabi Ikọ́-ife, ba nse ni wọn ńsé mọ́lé, ki ṣe gbogbo ilú. Ninu itan, ko ti si àjàkálẹ̀ àrùn ti o se gbogbo agbaye mọle bi ti eyi ti ó njà lọ́wọ́lọ́wọ́, ti Yorùbá sọ ni “Kòró” yi, nitori olóko kò lè re oko, ọlọ́jà kò lè re ọjà, oníṣẹ́-ọwọ́ tàbi oníṣẹ́ ìjọba, omo ilé-ìwé àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ wà ni àhámọ́. Àwọn Onímọ̀-ijinlẹ ṣe àkíyèsí pé inú afẹ́fẹ́ ni àrùn yi ńgbé, o si ńtàn ni wéré-wéré ni ibi ti ọ̀pọ̀ ènìyàn bá péjọ si. Ìjọba ṣe òfin “onílé-gbélé” ti kò gba àpèjọ ti ó bá ju èniyàn mẹwa lọ, èniyàn mẹwa yi ni lati fi ẹsẹ̀ bàtà mẹfa si àárin ẹni kan si èkeji, èyi ni kò jẹ́ ki ẹlẹ́sin Jesu àti Mùsùlùmi péjọ fún ìjọsin ni ọjọ́ ìsimi tàbi ọjọ́ Ẹti. Ọmọ lẹhin Jesu ko le péjọ lati ṣe ikan ninu ọdún ti ó ṣe pàtàki jù fún Ọmọ lẹhin Jesu, ọdún Ajinde ti ọdún Ẹgbàálélógún, Àrùn yi ti mú ẹgbẹgbẹ̀rún ẹmi lọ, o si ti ba ọrọ̀-ajé jẹ́ fún gbogbo orilè-èdè àgbáyé.

Ki Ọlọrun sọ “kòró” di kòrọ́nà gbe gbà lai pẹ́. Àwọn Onímọ̀-ìjìnlẹ̀, Oníṣègùn àti àwọn alabojuto-aláìsàn ńṣe iṣẹ́ ribiribi lati dojú ìjà kọ arun “kòró”. Ninu ìtàn àjàkálẹ̀ àrùn àgbáyé nigbati ko ti si abẹ́rẹ́ àjẹsára, a ṣe àkíyèsí pé àwọn iṣọ́ra ti wọn ṣe wọnyi wúlò lati gbógun ti àrùn Kòró.

Ànìkàngbé/Àdádó – Isolation
Àhámọ́ – Quarantine
Ìmọ́tótó – Good personal hygiene such regular washing of hands
Li lo egbogi-apakòkòrò – Using disinfectants
Onílégbélé/Dín àpéjọ kù – Stay Home/Avoid large gathering
Bi bo imú àti ẹnu – Wearing mask

ENGLISH TRANSLATION

Pandemic is not new in the world, as it occurs from time-to-time. Smallpox, Tuberculosis, cholera Etc. were once upon a time a pandemic ravaging the world. The World Health Organization declared the eradication of Smallpox on December 9, 1979. Tuberculosis has not been completely eradicated while Cholera has been drastically contained in the developed world with some cases still occurring in the developing world. Continue reading →

Originally posted 2020-04-16 01:09:11. Republished by Blog Post Promoter

“BÍ ỌMỌDÉ BÁ ṢUBÚ Á WO IWÁJÚ…”: “IF A CHILD FALLS HE/SHE LOOKS FORWARD…”

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BÍ ỌMỌDÉ BÁ ṢUBÚ Á WO IWÁJÚ, BÍ ÀGBÀ BÁ ṢUBÚ Á WO Ẹ̀HÌN

Òwe Yorùbá yi wúlò lati juwe òye àgbàlagbà lati wo ẹ̀hìn fún ẹ̀kọ́ nínú ìrírí tó ti kọjá lati yanjú ọ̀ràn tó ṣòro nígbàtí ọmọdé tí kò rí irú ìṣòro bẹ̃ lati kọ́ ọgbọ́n, má nwo iwájú.

Ọ̀rọ̀ Yorùbá miran ni “Ẹni tó jìn sí kòtò, kọ ará yókù lọ́gbọ́n”. Nitotọ ọ̀rọ̀ miran sọ wípé “Ìṣòro ni Olùkọ́ tó dára jù”, ṣùgbọ́n dí dúró kí ìṣòro jẹ Olukọ fún ni lè fa ewu iyebíye, nitorina ó dára ká kọ́ ọgbọ́n lati ọ̀dọ̀ àgbà. Ọlọ́gbọ́n ma nlo ọgbọ́n ọlọ́gbọ́n lati yẹra fún ìṣubú.

Ní àsìkò ẹ̀rọ ayélujára yi, òwe “Bí ọmọdé bá ṣubú á wo iwájú, bí àgbà bá ṣubú á wo ẹ̀hìn” ṣi wúlò fún àwọn ọmọdé tí ó lè ṣe àṣàyàn lati fi etí si àgbà, kọ́ ẹ̀kọ́, tàbí ka àkọsílẹ̀ ìrírí àgbà nínú ìwé tàbí lórí ayélujára lati yẹra fún àṣìṣe, kọ́ ibi tí agbára àti àilera àgbà wà fún lílò lọ́jọ́ iwájú.

ENGLISH TRANSLATION

IF A CHILD FALLS HE/SHE LOOKS FORWARD, IF AN ELDER FALLS HE/SHE LOOKS BACK

This Yoruba proverb is relevant to describe the ability of an adult to look back and draw from past experience to solve a problem while a child with no previous experience look forward since he/she has no previous experience to fall back on.

There is another Yoruba proverb that said “The one that fell into a ditch teaches the others wisdom”. Though there is an adage that said “Experience is the best Teacher”, often waiting to learn from personal experience may be too costly, so it is better to avoid the cost by learning a lesson from the Elders. The wise people would always learn from the experience of others to avoid pitfalls.

In this computer age, the proverb that said “if a child falls he/she looks forward, if an elder falls he/she looks back” is still relevant to encourage the young ones, who have more choices of listening and learning directly from the elder or reading the documented experience of others from books or the internet to avoid past mistakes, learn from the strength and weakness of the Elders for future use.

Originally posted 2013-05-03 19:29:24. Republished by Blog Post Promoter

“A kì í fi Oníjà sílẹ̀ ká gbájúmọ́ alápepe – Pí pa Àjòjì ni Gúsù ilẹ̀ Aláwọ̀-dúdú” – “One does not leave the person one has a quarrel with and face his/her lackey – Xenophobic attack in South Africa”

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Foreign nationals stand with stones and bricks after a skirmish with locals in Durban.

Pí pa Àjòjì ni Gúsù ilẹ̀ Aláwọ̀-dúdú – South Africa’s xenophobic attacks

Òwe Yorùbá kan sọ pé “Amúkun, ẹrù ẹ́ wọ́, ó ni ẹ̃ wò ìsàlẹ̀”. Òwe yi ṣe é lò lati ṣe àyẹ̀wò ìṣẹ̀lẹ̀ pí pa àjòjì ilẹ̀ Aláwọ̀-dúdú yoku, ti ó bẹ́ sílẹ ni Gúsù ilẹ̀ Aláwọ̀-dúdú ni oṣù kẹrin ọdún Ẹgbãlémẹ̃dógún.

Èniyàn dúdú ni Gúsù ilẹ̀ Aláwọ̀-dúdú, jẹ ìyà lábẹ́ Ìjọba amúnisìn fún ọ̀pọ̀lọpọ̀ ọdún. Ìfẹ́ Àlejò/Àjòjì ju ara ẹni, jẹ ki ọ̀pọ̀lọpọ̀ ilẹ̀ Aláwọ̀-dúdú jẹ ìyà lábẹ́ Aláwọ̀-funfun lati Òkè-òkun fún ìgbà pi pẹ́. Ojúkòkòrò Aláwọ̀-funfun si ohun ọrọ̀ ti ó wà ni ilẹ̀ Aláwọ̀-dúdú pọ̀ si, nigbati ọkàn wọn balẹ̀ tán, wọn ṣe Ìjọba ti ó mú onílé sìn. Ìjọba amúnisìn yi fi ipá gba ilẹ̀ Aláwọ̀-dúdú lati pin fún Aláwọ̀-funfun, wọn ṣe òfin lati ya dúdú sọ́tọ̀, pé dúdú kò lè fẹ́ funfun, wọn bẹ̀rẹ̀ si lo èniyàn dúdú bi ẹrú lóri ilẹ̀ wọn àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ. Àwọn èniyàn dúdú kò dákẹ́, wọn jà lati gba ara wọn sílẹ̀ ninú ìyà àti ìṣẹ́ yi, nitori eyi wọn pa ọ̀pọ̀lọpọ̀ bẹni wọn gbé àwọn Olóri Aláwọ̀dúdú púpọ̀ si ẹ̀wọ̀n ọdún àimoye. Lára wọn ni “Nelson Mandela” ti ó lo ọdún mẹ́tàdínlọ́gbọ̀n ni ẹ̀wọ̀n nitori ijà àti tú àwọn èniyàn rẹ sílẹ̀ lọ́wọ́ Ìjọba amúnisìn.

Ki ṣe ẹ̀yà Zulu tàbi ará ilu Gúsù ilẹ̀ Aláwọ̀-dúdú nikan ló jà lati gba òmìnira lọ́wọ́ Ìjọba Amúnusìn. Gbogbo àgbáyé àti ilẹ̀ Aláwọ̀-dúdú yoku dide pọ lati pa ẹnu pọ̀ bá olè wi. Ni àsikò ijiyà yi, Ìjọba àti ará ilú Nigeria ná owó àti ara lati ri pé èniyàn dúdú ni Gúsù ilẹ̀ Aláwọ̀-dúdú gba òmìnira lóri ilẹ̀ wọn. Continue reading →

Originally posted 2015-04-21 18:18:36. Republished by Blog Post Promoter

Àìnítìjú lọba gbogbo Àlébù: Shamelessness is the king of all Vices

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Ìjàpá ọkọ Yáníbo – Tortoise the husband of Yanibo

Gbogbo Ẹranko – Group of Animals

Gbogbo Ẹranko (Ajá, Àmọ̀tẹ́kùn, Ẹkùn, Kìnìún, Ọ̀bọ, Akátá, Ológbò, Kẹ́tẹ́kẹ́tẹ́, Ìjàpá/Àjàpá àti bẹ̃bẹ lọ) kó ara jọ lati gbèrò lórí àlébù tí wọ́n rí lára ìyàwó wọn. Ajá ní ìyawó òhun nṣe àgbèrè, Ẹkùn ní ìyàwó òhun nṣe àfojúdi, Ológbò ní ìyàwó òhun njale, Ọ̀bọ ní ìyàwó òhun lèjàjù àti bẹ̃bẹ lọ. Àwọn Ẹranko yókù ṣe àkíyèsí wípé,

Àjàpá/Ìjàpá kàn mi orí ni lai sọ nkankan ju un!

Kìnìún wa bèrè lọ́wọ́ Ìjàpá wípé ṣe Yáníbo (ìyàwó Ìjàpá) kòní àlébù ni? Àjàpá/Ìjàpá dìde ó wá fọhùn wípé gbogbo àlébù ti gbogbo wọn sọ nípa ìyàwó wọn kéré lára ti ìyàwó ohun nítorí “Yáníbo kò ní ìtìjú”. Ẹni ti kó ni ìtìjú a jalè, a purọ́, a ṣe àgbèrè, a ṣe àfojúdi àti bẹ̃bẹ lọ.

Ni Ìlúọba, bi Òṣèlú bá ṣe ohun ìtìjú bi: àgbèrè, jalè, gba àbẹ̀tẹ́lẹ̀, bi wọn bá ka mọ tàbí kó rò wípé aṣírí fẹ́ tú, á gbé ìwé sílẹ̀ pé òhun kò ṣe mọ nítorí ki ipò òhun má ba di ìdájọ́ lọ́wọ́, ṣùgbọ́n apàniyàn, olè, alágbèrè àti bẹ̃bẹ lọ., pọ nínú Òṣèlú Nigeria nítorí wọn kò ni ìtìjú. Ipò Òṣèlú tiwọn fún wọn láyè lati ni àlébù àti lati tẹ ìdájọ́ mọ́lẹ̀.

Ọ̀rọ̀ Yorùbá tó ni “Àìnítìjú lọba gbogbo Àlébù” gba èrò lati ri wípé ará ìlú dìbò fún Afínjú Òṣèlú kí wọ́n lè ṣe àtúnṣe nkan tí aláìnítìjú Òṣèlú ti bàjẹ́.

ENGLISH TRANSLATION

All the animals (Dog, Panther, Leopard, Lion, Monkey, Jackal, Cat, Donkey/Ass, Tortoise etc.) gathered together to discuss the vices they noticed in their wives. Dog’s wife was said to be committing adultery, Leopard’s wife was insolent, Cat’s wife was stealing, while Monkey’s wife was quarrelsome etc.

All the animals noticed that there was no comment from the Tortoise other than nodding and sighing. The Lion then asked what Yanibo (Tortoise’s wife) vice was? The Tortoise rose up and said to the other animals that all the vices they have mentioned could not be compared with his wife’s only vice because “Yanibo has no shame”.

In the United Kingdom, when a Politician commits any act of shame like adultery, stealing, taking bribe, on or before he/she is caught would resign in order not to perverse the cause of justice but killers, thieves, adulterers etc. are common among the Nigerian Politicians because they have no shame. They use their position to perverse the cause of justice.

This Yoruba Folklore that depicted that “Shamelessness is the king of all Vices” is worthy of note for the people to be mindful of the kind of Politician by casting their votes to elect “Decent” Politicians to repair what the” Shameless” ones has destroyed.

Originally posted 2014-05-13 10:15:03. Republished by Blog Post Promoter

Yoruba Folktale: A Bird Steals Iyawo’s Baby

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There was a man who had two wives. The senior wife is Iyale and the junior wife is Iyawo. Iyale made it so that Iyawo never had enough food to feed her children or nice clothes to wear. Iyawo tried to be nice to Iyale but the nicer Iyawo was, the meaner Iyale became.

One day, Iyawo needed to get some firewood. Iyale would not help her watch her baby so she took her baby into the forest with her. She placed her baby under a tall tree while she went to gather some wood. She finished gathering her firewood and returned to get her baby but the baby was gone. “Ye!” she cried. “Tá lo gbọ́ mọ mí ooo!?” <Who took my baby!?> she screamed. She ran back and forth looking for her baby, crying and yelling but couldn’t find her baby anywhere. Then she looked up, and she saw a bird perched high up in the tree, holding her baby in its clutches. “Ìwọ ẹyẹ́ yìí lorí igi! Fún mi lọmọ mí nísísiyí!” <You this bird in tree! Give me my baby right now!> she called to the bird. The bird threw down a bundle and the Iyawo quickly ran to get it. But it was not her baby. It was a bag of coral beads.

She screamed at the bird saying “Ọmọ mí ní mo fẹ! Kíni maá fí ìlẹkẹ iyùn ṣe!? Fún mi lọmọ mí nísísiyí!” <I want my baby, what will I do with coral beads!? Give me my baby right now!>. The bird sang to her saying that corals are worth more than her baby but the Iyawo would not hear of this. She insisted on her baby. The bird threw down another bundle and the Iyawo ran to get it. But again, it was not her baby, it was a bag of gold. She cried to the bird “Ọmọ mí ní mo fẹ! Kíni maá fí wura ṣe!? Fún mi lọmọ mí nísísiyí!” <I want my baby, what will I do with coral beads!? Give me my baby right now! >. This scene was repeated again with the bird throwing down precious stones, but Iyawo refused to take these in place of her baby. Finally, the bird flew down and placed the baby on the ground. “Oya gbà, ọmọ rẹ nì yìí. Nítoripe o ko ṣ’ojukokoro, gbogbo nkán ti mo gbé fún rẹ o le mú wọn lo” <Here’s your baby. And as you have proven not to be a greedy person, you can go with all that I have offered you>. Now Iyawo had not only her baby, but also the bag of corals, the bag of gold and the precious stones.

When Iyale saw her come home with all these items, she demanded to know how Iyawo had got all the expensive goods. Iyawo told her story and the Iyale decided to get her own goods too. The following morning Iyale took her baby into the forest and laid the baby under the same tall tree. Then she went away pretending to gather firewood. When she got back, her baby was gone. She looked up and saw her baby in the clutches of the bird perched high up on the tree. “Mú ìlẹkẹ iyùn, wura t’o dán, okutá níyebíye atí ọmọ mi wa fún mi!” <Give me corals, gold, precious stones and my baby!> she called to the bird?. The bird threw down a bundle. The Iyale eagerly ran towards this bundle, but instead of coral beads or gold or precious stones, she found stones. “Olodo! Mo sope k’o mú ìlẹkẹ iyùn, wura t’o dán, okutá níyebíye atí ọmọ mi wa fún mi!” <Idiot! I said give me corals, gold, precious stones and my baby!> she called to the bird again. This time the bird threw down a bag of trash. The Iyale screamed at the bird demanding corals, gold and precious stones. But this time, the bird threw down a bag containing the bones of the Iyale’s baby.

Yoruba folktale. Adapted from Allfolkales.com By Babajide Oluwadare Author of Yoruba counting book “Onka 123” available on amazon here

Link to original folktale on Allfolkales.com

Originally posted 2022-11-20 05:31:04. Republished by Blog Post Promoter

Gbẹ̀dẹ̀ bi Ogún Ìyá, Ogún Bàbá ló ni ni lára – Maternal Inheritance comes with ease, while paternal inheritance brings about trouble

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Ogún jẹ́ gbogbo ohun ìní ti bàbá tàbi ìyá bá fi silẹ́ ti wọn bá kú. Ni ìgbà àtijọ́, kò wọ́pọ̀ ki olóògbé ṣe ìwé-ìhágún, bi wọn ṣe má a pín ohun ini wọn lẹhin ikú. Ọ̀pọ̀lọpọ̀ obìnrin ki i ni ọrọ̀ bi ti àwọn ọkùnrin nitori wọn ki i ni ogún bi ilé, ilẹ̀ tàbi oko. Bi wọn ba ti fẹ ọkọ pàtàki bi ẹbi bá ti gba nkan orí ìyàwó, wọn kò tún lè padà wá gba ilé, ilẹ̀ tàbi oko ni ilé bàbá wọn, nitori eyi, ọ̀pọ̀lọpọ̀ obìnrin kò ni ohun ini púpọ̀. Ọkùnrin ló ni oko, ilé àti ilẹ̀ gẹ́gẹ́ bi àṣà àdáyé ba nitori àwọn ni ‘’Àrólé’’ ti ó njẹ́ orúkọ ìdílé.

Àwọn obìnrin Yorùbá bi Ìyá Tinubu, Ẹfúnṣetán Iyalode Ìbàdàn, Ìyá Tẹ́júoṣó, mọ nipa iṣẹ́ òwò púpọ̀ àti pé láyé òde òni àwọn obìnrin ti bẹ̀rẹ̀ si kàwé lati lè ṣe iṣẹ ti àwọn ọkùnrin nṣe tẹ́lẹ̀. Nitori eyi, lati ọ̀pọ̀lọpọ̀ ọdún sẹhin, àwọn obìnrin Yorùbá ti bẹ̀rẹ̀ si ni ohun ini bi ilé, ilẹ̀, owó tàbi oko ti ọmọ lè jogún.

Lẹhin ikú bàbá tàbi ìyá, lai si ìwé-ìhágún, àwọn ẹbí ni àṣà àdáyébá ti wọn fi le pín ogún fún àwọn ọmọ olóògbé. Àwọn ẹbí miran lè lo ‘’orí ò jorí’’ tàbi idi-igi (oye ìyàwó) ti ó bá jẹ ogún bàbá. Ọ̀rọ̀ Yorùbá ni “Bàbá gbogbo ayé”, nitori ọ̀pọ̀lọpọ̀ bàbá lo ni iyawo púpọ̀. Ìdí ti ogún bàbá ṣe lè mú ìnira wá ni wi pé ohun ti wọn bá pín fún idi-igi kan lè fa owú jijẹ fún idi-igi miran eyi si ma a ndá ìjà silẹ̀ lẹhin ikú bàbá. Eyi pẹ̀lú idi ti ọ̀pọ̀lọpọ̀ ọmọ ki i náání ohun ini bàbá lẹhin ikú irú bàbá bẹ́ ẹ̀. Ìgbà miran idi-igi ti o jogún ilé, lè má lè tọ́jú rẹ titi yio fi wó.

Àwọn ilé ti wọn kò tọ́jú – Abandoned houses

Ogún ìyá ko ti bẹ̀rẹ̀ si fa ìjà bi ti bàbá. Ó lè jẹ́ wi pé nitori àwọn obìnrin ti o ni ogún ti wọn lè jà lé kò ti pọ̀ tó bi ti àwọn ọkùnrin ti o ni ìyàwó àti ohun ìní rẹpẹtẹ. Yoruba ni ‘Ọmọ ti a kò kọ́ ló ngbé ilé ti a bá kọ́ tà’. Ọmọ ti ó bá njà du ogún ma nba ogún jẹ ni. Lati din rògbòdiyàn ti ogún ma nfà, ó yẹ ki bàbá tàbi ìyá ṣe ìwé-ìhágún, ki wọn fún ọmọ ni ẹ̀kọ́ ilé àti ẹ̀kọ́ ilé-iwé ti ọmọ kò ni fi jà du ogún bàbá tàbi ti ìyá.

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Originally posted 2017-10-27 10:54:25. Republished by Blog Post Promoter

Àròkàn ló n fa ẹkún à sun à i dákẹ́: Anguish of mind is the root cause of uncontrollable cry

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Ohun ti Yorùbá mọ̀ si àròkàn n irònú igbà gbogbo. Kò si ẹni ti ki ronú, ṣùgbọ́n àròkàn léwu. Inú rirò yàtọ si àròkàn. Inu rirò ni àwọn Onimọ-ijinlẹ̀ lò lati ṣe ọkọ̀ òfúrufú tàbi lọ si òṣùpá, oògùn igbàlódé lati wo àisàn, àti fún ipèsè ohun amáyédẹrùn igbàlódé yoku ṣùgbọ́n àròkàn lo nfa pi-pokùnso, ipàniyàn, olè jijà àti iwà burúkú miran.

Bi èniyàn bá lówó tàbi wa ni ipò agbára kò ni ki ó má ro àròkàn nitori ìbẹ̀rù ki ohun ini wọn ma

Àròkàn ló fa Ẹkún – Deep thought causes grief

parẹ́, àisàn, ọ̀fọ̀, àjálù, à i ri ọmọ bi, ọmọ ti o n hùwà burúkú àti àwọn oriṣiriṣi idi miran. Bakan naa ni òtòṣì lè ni àròkàn nitori à i lówó lọ́wọ́ tàbi aini, àisàn, ọ̀fọ̀, ìrẹ́jẹ lati ọ̀dọ̀ ẹni ti ó ju ni lọ, ìrètí pi pẹ́ àti àwọn idi miran.

Lára àmin àròkàn ni: à i lè sùn, à i lè jẹun, ìbẹ̀rù, ẹkún igbà gbogbo, ibànújẹ́ tàbi ọgbẹ́ ọkàn. Àròkàn kò lè tú nkan ṣe à fi ki ó bá nkan jẹ si. Ewu ti àròkàn lè fà ni: ẹ̀fọ́rí igbà gbogbo, aisan wẹ́rẹ-wẹ̀rẹ, aisan ẹ̀jẹ̀ riru, òyi àti àárẹ̀.

Ni igbà miran kò si ohun ti èniyàn lè ṣe lati yẹ àròkàn pàtàki ẹni ti ọ̀fọ̀ ṣẹ, á ro àròkàn ṣùgbọ́n ọ̀pọ̀ igbà àwọn ohun miran wà ni ikáwọ́ lati ṣe lati din àròkàn kù. Lára ohun ti ẹni ti ó bá ni àròkàn lè ṣe ni: ki ó ni igbàgbọ́, ìtẹ́lọ́rùn, ro rere, ṣe iṣẹ rere, jinà si elérò burúkú tàbi oníṣẹ́ ibi àti lati fẹ́ràn ẹni keji.

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Originally posted 2016-05-23 18:30:49. Republished by Blog Post Promoter

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Gbẹ̀dẹ̀ bi Ogún Ìyá, Ogún Bàbá ló ni ni lára – Maternal Inheritance comes with ease, while paternal inheritance brings about trouble

Àròkàn ló n fa ẹkún à sun à i dákẹ́: Anguish of mind is the root cause of uncontrollable cry

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